A Different Kind of Fishing, Part 2

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copyright ©Vincent Marquis, 2020

(This is the second part of a story about Jesus calling Peter, Andrew, James, and John as disciples. It is based on the relevant New Testament passages in the Gospels Matthew, Mark, and Luke, with some literary licence).

Shim’on paused his rowing to look.  After a few seconds he responded, “Hey, I think you’re right!  It’s a bit far to tell for sure, but I believe you.  I wonder what he’s doing there right after sunrise.  I hope he wasn’t coming to buy fish.”

“Yeah.  That would be embarrassing,” chuckled Andreas.  He called across to Ya’akov and Yochanan in the other boat, half joking, “Hey, Ya’akov, Yochanan!  Look who’s on the beach waiting just for us!”

The other two partners paused their rowing too.  After a few seconds, young Yochanan, who also had acute vision, declared without any hesitation, “Hey!  It’s Yeshua, the new rabbi in town.  Cool!  I’ve been hoping to hear him teach and meet him.  There are some pretty strange stories going around about him.”

Ya’akov cautioned him, “We’ve work to finish before you go off listening to a preacher.  Most of those stories are made up anyway.”

Andreas responded, “I don’t know about that, Ya’akov.  I was at the Jordan ford when he came for mikvah with the Immerser.  Something pretty amazing happened.  I saw and heard it all myself.”

“Yes, yes, we know what you say you saw, about a dove coming down on him and the Immerser saying he should be immersed by Yeshua instead of the other way around.  And a thunderclap out of clear blue sky!  We all know what a good imagination you have, Andreas,” finished the sceptical Ya’akov.

“It was not my imagination!” snapped Andreas.  “There were hundreds of people who saw and heard the same thing as I did.  Ask any of them.”

“Yes,” said Yochanan.  “I spoke to my friend Talmai yesterday, and he was there too.  He said that that is just what happened.  But that Yeshua told Yochanan to immerse him anyway because it was what was needed to satisfy righteousness.”

Andreas pondered.  “What a strange thing to say.  I wonder what he meant.  Now that I think about it, after he immersed Yeshua and as Yeshua was leaving Yochanan said something even more puzzling.  He called Yeshua the “Lamb of God who takes away the sin of the world”.  He said he would immerse people in fire.”

“Yes!” added Yochanan.  “He did say that.  Now I really want to meet this Yeshua.  He was gone for a while, but now here he is again.  I’m super curious.  And now here he is on our beach.  Oh wow!”

Andreas the joker laughed, “Yep!  And he’s there to ask you for the best fish in your boat, Yochan,” he jibed, using his younger friend’s short name.

Shim’on was lost in deep thought and ever so slightly trembing as he listened to this banter.  The chill?  Yeshua, the new mystery man, was standing on the beach, and, he could see, plainly looking out over the lake at the four of them in their two fish-empty boats.  He had only ever seen him very briefly in the last few days that he had been in K’far-Nachum since his return from Y’hudah.  It was rumored he had not even gone to Yerushalayim, but out into the wilderness south-east of the city, down Yericho way. 

If he was an up and coming new rabbi, one even recognized by the Immerser as someone special, why would he come back here to the backside of Israel?  Why didn’t he go to the city and set up in the Temple Porticos like the other rabbis seeking to gather disciples and make a name for themselves?  He would never get anywhere by spending his time up in the Galil among its uncultured peasants and yokels.

Yet here he was.  Shim’on felt uncomfortable.  Yeshua was still staring out at them as they drew near to shore.  What did he want?  They were just about in ear-shot now, and the rabbi’s voice drifted out to them across the water.

“Good morning, friends.  Could you come into shore and let me get into your boat?”  Shim’on knew he was talking to him.  He looked at Andreas, who looked as startled as he was, but quickly responded, “C’mon, Shim’on!  Let’s do it!”

Shim’on shrugged as if he was indifferent, but mumbled, “Alright.”

Yeshua watched them come in as the boat’s prow bumped against the wharf.  He had a huge smile as he said, “I really appreciate this, friends.  I’m Yeshua.”

Andreas reached out to help him up over the gunnels, saying, “I’m Andreas and this is my brother Shim’on.  What did you have in mind, rabbi?”

“If you don’t mind I just want to spend a few minutes talking to the people who have followed me to the shore.  If I’m in a boat they’ll see me better and my voice will carry.”

“Sure, no problem,” Shim’on answered.  He felt as if he were almost standing outside himself listening.  The man’s eyes were uncanny, but not creepy.  He read real compassion in them, a sort of genuine caring.  His voice also intoned the same sense.  It was melodious, somehow soothing and authoritative at the same time.

Yeshua asked, “So this is your boat, Shim’on?”

“Yes, rabbi.  Andreas and I own it together.  Those two in the other boat are Ya’akov and Yochanan, our partners.  You might know of their father, Zavdai.  He owns a number of boats around Kinnaret.”

Yeshua grinned.  “As a matter of fact, I’ve done business with Zavdai.  My father Yosef and I helped him build a dock a while back and we made some furniture for their house a few years ago.  I don’t know if Ya’akov and Yochanan would remember me, but I remember seeing them around and chatting with them back then.”

“Small world!” said Andreas.  “Hey, Ya’akov and Yochan.  Do you remember Yeshua the carpenter working at your house and your father’s dock a while back?”

The other two looked sharply at the rabbi.  “Well I’ll be!.  Of course.  Yeshua the carpenter from Natzeret!  But, you’re now a rabbi?  That’s quite a shift!” said Ya’akov the sceptic.

Yeshua ignored Ya’akov’s tone and answered graciously, “It’s really nice to see you both again.”

He then moved to the sturdy forward shelf in Shim’on’s boat and stepped up where the crowd, now numbering several hundred, could see him.  His voice was resonant and conveyed real authority as he first told them a story about a pearl followed by another one about a treasure buried in a field.  He finished with a blessing on them as he dismissed them to go about their daily concerns.  He reassured them that he would be available later outside the synagogue for them to come with their sick and unwell.  Right now he needed to spend time with his new friends.

He stepped back down into the boat as the crowd began to disperse calmly and peacefully.  As simple as this had all been, lasting no more than ten minutes, Shim’on, Andreas, Ya’akov and Yochanan had been spell-bound.  They had just met him but somehow it seemed as if they had already known him for years.

Something buried deep inside was welling up in Shim’on, something linked to this unusual person, so unlike anyone else he was likely ever to meet again.  In shock, Shim’on the strong, the bluff go-getter realized that this Yeshua scared him.

It made no sense.  There was no threat of any kind.  The young rabbi was of an age with him.  He was a man who exuded peace and compassion, but Yeshua genuinely scared the wits out of him!  It was said that there was no one taller or stronger than Shim’on in K’far-Nachum or the whole region roundabout.  Yeshua was tall too, and his build said that he was also strong, a craftsman used to hard work.  But he exuded shalom.  His stories about Adonai and the Heavenly Kingdom seemed to be about a Person he knew. “So how was the fishing last night?” said the rabbi.  “I don’t see many fish in the boats,” he smiled.

A Different Kind of Fishing, Part 1

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Copyright ©Vincent Marquis, 2020

by Vincent Marquis

(Note: This post and the next two will be different from the usual fare in worldvyoublog.com. I am sharing a short-story based on the first meeting of Yeshua/Jesus with several of his first disciples. The story is a re-imagining of those encounters based on the New Testament. Literary licence accounts for a my not totally strict adherence to the accounts in Matthew, Mark, and Luke.)

Shim’on was dog-tired and discouraged.  The dawn was breaking and the night’s fishing had been pathetic.  Nothing to show for twelve hours work except sweat, a chill in his bones, sore muscles, and bad humour.  His stomach growled with hunger.  He had long since eaten his midnight lunch of bread, dried fish, and figs.  Their water jar was almost empty, although there was Kinneret to dip into.  As he carefully coiled his net, he was looking forward to a cup of wine at home along with his morning meal. 

He barked at little brother Andreas to get a move on in pulling in the other linen-weave net.  The sooner that got done, the sooner they could dock the boat, get ashore, clean the nets, and go home to eat and rest.

Ya’akov and Yochanan had had no better luck.  In their boat about fifty cubits to starboard, they too were hauling in their empty nets.  Time to call it a night. 

The last few weeks of late spring had been pretty slim, and that would make for a hard summer if it kept up.  With the nets finally in the boat and placed in their spot behind the mast, he and Andreas put their cloaks on over their tunics and sat at the oars to head for shore.  Their destination was the fisherman’s wharf in the center of their home town, K’far-Nachum. 

K’far-Nachum boasted a large market district where most anything could be bargained for, even pigs from the Decapolis for the Gentile residents.  Right next to the market was the fine new synagogue with its boundary wall, its colonnaded courtyard, and well-tended garden.  The congregational assembly hall was large enough to accommodate hundreds at prayer.  The interior decor included a finely tiled mosaic floor laid out with colorful natural scenes to glorify Adonai as Creator.  It was complemented by the fine craftsmanship of the ark where the sacred scrolls were kept.  Unlike poor villages and towns whose synagogues could afford only the most essential scrolls of Torah and a great prophet like Yeshayahu, K’far-Nachum’s had many.

Although the town fell under Antipas’ Tetrarchy rather than the Roman Governor of Syria or his subordinate, the Procurator of Y’hudah, the great shadow of Rome was never far should trouble arise.  While the majority of the locals were Jews, there were Greeks, Syrians, Nabatæans, Bedouins, and a few Phoenicians.  Most Romans only passed through, but there was a small contingent of Roman auxiliary troops camped on the outskirts.  Antipas was glad to have them there.  They ensured the roads remained free of bandits.  Troops marching south to Y’hudah from Syria were not an unusual sight either.

Most residents of K’far-Nachum, as throughout the Galil, spoke at least two languages.  Shim’on and his partners spoke Aramaic among themselves and were conversant in Greek.  They could all read the Hebrew scrolls in synagogue as well, although Hebrew was not a daily language.

Shim’on and his partners had prospered since settling here.  Fish were always in demand and the lake was usually generous.  The P’rushim and Scribes disdained the Jewish Galileans as unclean and ignorant, but Shim’on was a good man who followed the Law as best he could.  His irritating younger brother had lately been going off for days at a time to go listen to that rabble-rouser, Yochanan the Immerser.  The man was considered a prophet by many, the first in over four hundred years.  His message was mainly about repentance, telling people to undergo mikvah and prepare for the coming of someone greater who, he said, would baptize with fire!  Presumably he meant the long-expected Mashiach.

What in the name of the Blessed One did “baptizing with fire” mean?  He could understand undergoing a ceremonial mikvah to symbolize a desire to live a pure life for Adonai.  He hadn’t done mikvah yet, but he sometimes felt a tug in that direction.  He was well aware of his faults and that, as an example of Adonai’s chosen people, he fell far short.  About this baptism by fire he had no clue.  It sounded downright unpleasant!  But prophets were always rather cryptic.

He was a man with responsibilities, with some property, with a place in society in this part of the Galil.  He was the respected heir to a family business that his grandfather and his father, Yona, had worked hard to establish in neighboring Betsaida.  After Yona had retired, Shim’on had moved to K’far-Nachum, a more strategic location, and the move had proved a good one.  Andreas had followed him.  Shim’on had a decent house, a good wife, and a charming little girl.  His wife Shoshana’s mother had recently come to live with them because she was now a widow and her health had been deteriorating.

Brooding, he pulled on his oar.  “Life is basically good,” he told himself, “so why do I feel unsettled, as if I’m missing something?  What is this?  I’m not like this!  I’m a joyful fellow.  I love what I do.  A few weeks of bad catches are part of the game.  It will all balance out in the end.  Besides, this is what Adonai has given me, so it is wrong for me to grumble and be unhappy.”

But still he brooded.  He made no pretention about trying to live a perfect life like the P’rushim who paraded around all day in prayer-shawls with long t’alit, making sure everyone heard them and saw them as they went to synagogue or scolded someone for violating some minute rule.  Who made all those rules anyway?  He could remember few such minutiae from the hearing of Torah in synagogue, or even in the rabbi’s teaching for his now long-past Bar-Mitzvah.

The nature of his work and the people he dealt with exposed him to “uncleanness” every day.  He did his best not to build up resentment or hold grudges, to let his eye wander after pretty young maidens or, worse, the sensuous women of the night that lived in a certain part of town.  They could be seen walking around the market to advertise their availability.  There were occasional days or nights when he had been tempted to sneak off.  He shook his head to clear it.  Shoshana was a good woman and mother and all he could desire.  Little Hannah was the delight of his eyes.

“Stop it, idiot!” he mumbled aloud to himself.

Andreas, sitting on the seat at the other oar on the opposite side of the mast with its folded sail and tied down spar, looked over at him quizzically.  The morning breeze was up now, making the rowing a little stiffer.  “What are you mumbling about, Shim’on?”

“Nothing important,” he answered.  Then, to change the subject, he asked, “So do you think the Immerser is the Mashiach?”

Andreas was emphatic.  “He’s a real Prophet, and when I listen to him, I feel like I’m hearing the words of Adonai!  I like to listen to him, and you should come sometime.  We could do mikvah together with him.  It would do you good.  I’m planning to do it soon – next time we have a few days without fishing to do.

“And he says very clearly that he is not the Mashiach.  He says that Mashiach is already among us, and bringing an axe to cut down the trees that don’t bear fruit.  Really, Shim’on, you should come to hear him.  He knows how to put those arrogant P’rushim in their place.  Sometimes he really gets them mad, tearing a strip off them about their hypocrisy.  And he lays into Prince Herod too about his sleazy behaviour with his sister-in-law.”

Shim’on laughed, his humor improving.  Andreas had a knack for lifting his spirits.  He was blessed to have such a brother who was also his best friend.  He had always wondered why his father had given Andreas a Greek name.  Yona had only said that it was to honor a close friend who had died in the time of his youth.  There was a story there which he longed to know.  His father had had some sort of adventure with a Goy friend as a young man, but no one ever talked about it. 

Family and neighbors had gossiped about Yona naming a son after a Gentile ever since.  It made Shim’on self-conscious.  He and Andreas had to be extra careful so as not to bring more shame on the family by being accused of compromising.

He glanced behind him.  They were still at least eight hundred cubits from shore and the morning breeze was getting stiffer by the minute.  The sun was over the horizon and now giving some warmth.  His quick glance to shore had shown him a bit of a crowd gathering.  What could make that happen at this hour? Andreas had seen it too.  He had especially good eyesight and piped up, “Say, I think that new rabbi from Natzeret is on the beach.  He has quite a group there with him.”

Autumn Beards

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“Rise up in the presence of the hoary head…”

(a Biblical proverb)

During the pandemic, several of my male friends decided to grow beards, while others have let their beards grow without trimming.  (Super Movember??)  While I have not had a beard for over twenty years, the results remind me of what I now look like were I to decide to let my facial hair proliferate.  Combine this grey facial frazzle with thinning gray hair, and this is what Solomon’s proverb refers to as the male version of “the hoary head”, as per the old King James Version Bible rendering.

Centuries ago, rising up when an old geezer (male or female) or two entered the room where the younger set sat or reclined was an expected sign of respect.  There were cultural assumptions behind such a practice, which in our time would just seem weird and very much unnecessary. 

First, there simply weren’t large numbers of elders around, given the much shorter life-expectancy prevailing up to the twentieth century.  Someone who made it into their sixties or beyond must therefore be specially favoured by God or the gods.  That alone was reason enough to respect them, if only to avoid incurring divine disfavour for failing to recognize that these people probably had God’s protection and maybe even a special connection to the Lord.  Hence, you would do well not to slight God by treating them with disdain or lack of courtesy.

Second, the elders who had survived were usually the community’s rulers and advisors and had earned their place and the respect of the younger, less life-experienced people aspiring to the prestige of recognized leadership.  In those days, the world had a lot more constancy about it. Contrast this with our usual present-day practice of relegating our elderly to the sidelines because, supposedly, they can no longer keep up with all the new ideas and progressive advances in technical and social development.  Since these are almost always supposed to be improvements over the “old-fashioned” methods and traditions of even one or two generations ago, where the seniors are assumed to be stalled, why would we want the old-timers in charge?

Thirdly, centuries ago, parents and grandparents were simply owed respect and esteem because they were your parents and grandparents and had raised you and cared for you.  If they had done it moderately well, your respect for and honour of them was just their due.

We all know how much this whole cultural paradigm has shifted.  “Seniors”(what a wretched word instead of elders!) get out of the way!  Yet we are seeing two seniors face off for the Presidency of the USA.  “Naturally”, in the 21st Century psyche, numerous questions abound as to their fitness to take on that most powerful of all political gigs in the world, even though one of the contestants has been in the job for four years.  However one may assess his performance, on cannot say that he has not been as politically cunning and wily as many an aspiring younger fellow.  But still, the assumption is that the two contestants can’t or won’t be able to keep up – in just about any aspect one cares to mention.  Are Mr. Trump’s peregrinations the result of senile instability?  (Hardly!)  The old guys will need younger, stronger, smarter, more adaptable people to guide them, rather than their guiding their team of supporters – constitutional niceties aside.

Absent from our current society’s way of considering such profundities is the true end, the real context, in which all this plays out.  But, as our old friend Qohelet might have said, “This too is not a new thing under the sun.”  To the ultra-rich and powerful down through the ages of recorded history, the greater context has almost always been, in application, invisible or just plain ignored.  Bloody inconvenient too, admitting there is Someone or something greater than you to give account to.  Alternatively, official homage to the Greater Power has been observed as a means to manipulate the rest of the human herd and keep or make them subservient.

No one ever born has ultimately been able to avoid facing the “greater context”, however much they may deny it or how hard they may work at staving it off.  A Buddhist meditation preparation (paraphrased) puts it thus:

“I am of a nature to die; I am of a nature to become sick; I am of a nature to become weak; I am of a nature to be forgotten soon after I depart this world.”

Yet most of us in this society of “First-World” dominants, perhaps more than in any other age, seem to live as if none of this is true – until suddenly we are forced to face our own mortality, transiency, and ultimate insignificance.  As the whole world has been forced to do in this pandemic pause to ponder.

The Queen of England (and Canada, and Australia, and New Zealand, who is also the reputed most famous and wealthy woman in the world) and Jeff Bezos (the reputed wealthiest person in the world) must eat, drink, and use the toilet same as the rest of us.  Their wealth and power and influence will not exclude them from the common fate of all referred to by Buddha.

Perhaps in centuries past the elderly really did merit the roll of “elders” – those qualified to lead by wisdom and life experience.  Even now, it may well be true that the elderly who have not become demented and not given in to despair and cynicism still have a great deal of practical wisdom to share about how to live a “good life” (a long and complex subject in itself), regardless of their supposed lack of technical prowess and inability to or simple disinterest in keeping up with all the foolish trends and spurious causes of dissent and outrage that so plague our increasingly uncivil society.

The art of dying well is never out of date, but the wisdom to prepare for it is more and more rare.  Instead, we have created a culture which obsesses about prolonging the illusions of youth.  Our culture denies that those raging hormones need to be given proper channeling or they will curse both the individuals who abuse them and their victims.  The strong and aggressive may use their raging energy (which is largely sexual repression and misappropriation) to subdue and destroy others.  A subtler method of destroying the repressor and oppressor of one’s urges, or anyone who dares challenge the actions, causes, and words of the new class of revolutionaries, is to engage in outrage at every voice which suggests your preferred cause may be hollow.  We now have whole masses substituting rage for the love they are seeking in all the wrong places.

Life’s journey towards death may be long or short.  Rage and constant outrage tend to make it short and brutal, bereft of almost all the most rewarding experiences and elements we have been offered by our Creator if we seek to do it His/Her way.  It may be rich and full at almost any length if it is cherished and wielded well.  For those who unrepentantly destroy others’ lives by using them for their own pleasure, benefit, and selfish purposes, there is a special place in hell.  In my own humble experience of watching historical examples and those of some people I have known in the course of seven decades, few succeed in escaping the trap seeking revenge or even some notion “justice” via anger and violence which they make for themselves.  “You reap what you sow.”  “Those who live by the sword shall die by the sword.”  Karma is a real thing, whatever religion, philosophy, or ideology you hold to.

As to the COVID whisker proliferations?  They may just be a whim.  Or the onset of laziness about personal appearance.  Or an admission of defeat in fending off old-age and its inevitable conclusion.  Or perhaps an attempt to recapture in even a teensy way some of the magic of that mythological stage of virile youth.  Or, finally, just a way of coping with the lack of new scenery to gaze at from the confines of COVID isolation.  Or, most improbable, maybe someone sweet and irresistible asked you to grow the thing back.

The one thing we can all do as we continue along this globally shared journey in 2020 into 2021 is to remember what Buddha said.  And here is another piece of ancient wisdom along those lines from The New Testament Letter to the Hebrews: “It is given to humans to die once, and then comes judgment.”  We have one go, one kick at the can, one journey to make.  COVID reminds us that our age (personal and societal) doesn’t guarantee how short or long our personal trip will be.  The one guarantee is that we will all arrive at the same destination. 

In meeting our Creator at least that one time, the most important question will be what account we will give for how we made our journey, which was His/Her great gift to us, given out of sheer love and under no obligation on His/Her part.  Rationalizations and justifications will be irrelevant, for, as Hebrews also said (my rough paraphrase) “All is visible and open to view to the Lord. . . . It is a fearful thing to fall into the hands of the living God”.  Especially if you face Him/Her alone and have to stand on your own merits. 

Personally, I’m trusting my Advocate to be there with me, as He has pledged He would be two thousand years ago to anyone who asks.  In my own case it was not quite so long ago that we had that talk.  I’m sure He would be willing to stand with you too, but you’ll have to ask Him ahead of time.  Don’t wait too long!

Summer 2020, 3: People with Clay Feet

The expression “(s)he has clay feet”, although perhaps not so well recognized as it used to be, is still understood to refer to someone who, under the appearance of glamour, glitz, control, wealth, power, etc., has some serious flaws, usually kept as hidden as possible. 

Every normal person knows they are flawed.  Looking in the mirror in the morning can show that easily enough at one level.  But the delusion is much more problematic when it comes to the more serious matters of character and psyche.  We can shield our physical shortcomings when we doctor our faces, perfume our bodies, get plastic surgery, and hide ourselves inside some clothing.  The other flaws will sooner or later jump out of our mouths and flash into view in our behaviour, despite our best attempts to repress them.

Having clay feet is actually one of those sayings based on Biblical imagery that has somehow lingered in the language and culture despite the alienation of our society and culture from its long-time Biblical underpinnings.  Kudos to anyone who actually knows what Biblical story it stems from!  (I’ll add that tidbit at the end of this article in case you don’t know or remember.)

Incidentally, even if you don’t hold the Bible in any great esteem as a holy book, it’s still an amazing source of imagery and insight into fundamental human nature, not to mention history and some incredibly good stories which have provided fodder and inspiration for millennia to writers and thinkers across the world.  To the objection that the less well-informed often make that it is not a reliable source for history and is full of super-inflated legends and myths that have been used to deceive and oppress people, they simply don’t know the book at all.  My suggestion to anyone in that boat is, “Try reading it for a while, just as literature, setting aside your ideological bias, and then criticize it with a modicum of civility and balance.”

Now back to the clay feet idea.

The truth about the “legendary” and “mythological” heroes and heroines in the Bible is that they just don’t measure up to the standard notions of hagiography.  Biblical saints are very human, and sometimes not very likable.  They certainly did not walk around in a cloud of radiance and haloed goodness.  A few examples will suffice to demonstrate this.

Abraham is held up in both the Hebrew and Greek Scriptures as the great model of unshakeable faith and upright character to be emulated by true disciples.  He is the founder of the “Chosen People” of Israel, and the great example of faith-based salvation in the New Testament Apostolic writings.  But Abraham had “clay feet”.  He lied about his (first) wife – twice!! – and let two monarchs add her to their harems because of fear that the King would kill him to have her.  Perhaps ashamed of his previous treatment of Sarah, he gave in to her and disowned his first son by her maid and his concubine when Sarah became jealous of he own maid and the status of her surrogate son, Ishmael, above her own son, Isaac, miraculously born long after menopause.

Jacob, Abraham’s grandson through Isaac and father of the twelve “Patriarchs”, was a liar, deceiver, and conniver who cheated his brother Esau out of his birthright and a good part of his inheritance.  (Seems as if the internal family rivalries were passed from generation to generation.)

King David, slayer of the nasty giant Goliath, the great model of “a man after God’s own heart”, writer of half the Book of Psalms, was an adulterer, murderer, absentee and rather poor father, and a multiple polygamist who disregarded the admonitions about Israel’s King not amassing wives and wealth or relying on massive military power.

King Solomon, David’s heir, builder of the First (magnificent) Temple to Yahweh, and the reputed “wisest and richest man in the world” in his time, exponentially exceeded his father in amassing excess wives, horses, chariots, and splendid displays of his prowess as a ruler.  He taxed his people into poverty, and reintroduced idolatry and various other forbidden occult practices into Israel.  He compounded all this by murdering most of his half-brothers to consolidate his throne and doing away with another batch of David’s former foes, sometimes in obedience to David’s (so much for David`s vaunted clemency in his lifetime!) death-bed wishes.

In the New Testament, we find some pretty glaring weaknesses among the disciples of Jesus. Two examples of the most prominent will suffice.  Peter suffered from “foot-in-mouth” disease and a tendency to try to play both sides of the road in his leadership, thus creating ambivalence in settling some pretty important questions among early believers.  Paul, the greatest evangelist among the Apostles and certainly the first and greatest theologian among them, had a fiery temper and quarrelsome disposition mixed with a fanatical streak which held on from his days as an uber-Pharisee.  He was also an accessory to murder in his pre-Christian days. 

This is a very short list of such examples.  Of course, I am only citing negative examples of things these people did.  Obviously, they also did enormously important positive things or they would not be part of the story of God reaching out to the human race to bring restoration, reconciliation, and ultimate redemption.

The point is that the Bible is unlike any other sacred literature.  The forty or so human writers who contributed to it did not edit out all the nasty bits about our ancestors in faith so we would have only a rarefied, superhuman portrait of them.  We are intended to see them “warts and all” so that we can realize that, if they are “saints” despite all that stuff, so can we be and, if we are in relationship with God through Jesus, the ultimate answer to our human brokenness, we already are saints.  “Saint” just means set apart to God, for God, for the Creator to mold into a true image-bearer and to participate in the bringing and building of the Kingdom of God here and now, in preparation for what it finally will be, without all the warts and failures.

It is really a message and picture of great hope we are seeing, not a depressing tale of inevitable human sin and failure.  Destiny and Fate are not what we face, as per the hopeless picture given in ancient paganism and even some modern religious and philosophical ideologies.

As the Apostle Paul, a certainly “clay-footed” man Jesus chose anyway do more church-planting and Kingdom-building than anyone else of that time, put it, “Oh, Death, where is you victory?  Oh, Death, where is your sting?  Death has been swallowed up in victory,” because of and through the resurrection of Yeshua/Jesus!

Oh, yes!  That allusion to clay feet is in the Book of Daniel Chapter 2, verses 31-45.  The story refers to a dream of King Nebuchadnezzar of Babylon in which an enormous statue with a head of gold, shoulders and arms of silver, belly and thighs of bronze, legs of iron, and feet a mixture of iron and clay, appeared to the King.  Daniel explains the meaning of this vision to Nebuchadnezzar.  Over time, the statue could not stand on feet of this weak and flawed admixture.  I will leave it to the reader to look up the complete story and its interpretation by Daniel.

In conclusion, we do well to be aware of our own clay feet before we go declaiming about all the things which bring others down.  Jesus put it another way, “Before you go taking the splinter out of someone else’s eye, remove the speck from your own.”

We all walk on clay feet.  We all need to seek and trust in God’s grace and mercy – for ourselves and for those others we see so many faults in.

Summer 2020, 2: Talking Points

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Like many I know, I have been paying less attention to the swirling morass of the news these days.  Most of it is glum and discouraging anyway, and, here in the “Great White North”, summer is all too brief to waste on keeping up with the latest blasts in the present mockery of “discussion and dialogue” in uber-confused Western culture.  Besides, between true news (??) and the boundless volume of the less reliable variety, it is often hard to draw a firm line in the midst of all the spin and vehement opinion masquerading as considered point of view. 

Everyone has a point of view, of course.  But the problem is that it is now uncommon to find any serious attempt to talk about an issue.  Most of what passes for commentary consists of dismissing the writer-commentator’s submission as mere strong bias or even some sort of incipient “Communism” or “Fascism”.  Lamentably, those accusing “those other people” of being the bogeyman have little real understanding of the ideologies involved, and probably don’t care that they are ignorant thereof.  In place of dialogue we are stuck with polemics, histrionics, and ad hominem denunciations of “those Nazis/Commies”.

Canada is very similar to many other First World nations in much of its public life’s dominant trends and concerns.  I find the near impossibility of having real discourse about important things in my home country, let alone the Great Republic to our south, increasingly disturbing.  What are the repercussions of this stark polarization for our social and political life?  Its impact can be seen in virtually everything, as can the disdain and scorn for any opinion and perspective other than one’s own.  This disease proliferates in social media and even some of the supposedly professional media. 

What is of even greater concern for me than most of the general “Right vs. Left” screaming sessions that populate the public and private commentosphere is the penetration of this malignant ethos into the Christian sector, especially in North America.  There too listening and a desire to achieve real insight have taken a serious hit.

Cynics and critics of the Church (no specific branch or denomination in mind) will say that this has always been true of Christians and Christianity.  Unfortunately, this has too often been valid.  The history of the persecution of “heretics” and the infamous wars of religion after the Reformation and Counterreformation illustrate this, plus crusades, slavery justification, pogroms, colonial invasions and genocides, and witch-hunts perpetrated in the name of Jesus, the Prince of Peace and the great Reconciler of humanity with the Creator.

So many of the scenarios and diatribes coming from too many voices declaring that God has shown them the truth behind the politics, economics, and social programs of this age, whether they are for or against any specific Party, candidates, or ideology, sound so familiar to so much that has happened since late antiquity.  It would be a very long story and series to go back over all that.  As Qohelet said, “There [really and truly as regards human nature and behaviour] is nothing new under the sun.”

It may prove true that we are quite close to or even in the last, Last Days and on the verge of the Great Tribulation.  I am aware that quite a few believe that we are now seeing such signs, and they may be right.  My generation thought this back in 1973. People thought it in World War 1, and in WW2 called Hitler the Antichrist.

But Jesus told us that it is not for us to know the times or the seasons.  Rather, above all other things, we should be busy building the Kingdom.  While we shouldn’t be ignorant of the enemy’s nature and schemes (stealing, killing, lying, destroying), neither should we be glorifying them, even inadvertently, by obsessing and spending great swaths of our time searching for them in every subtle nook and cranny.  That stuff has always been there and will continue to be for however much longer Yeshua ha-Mashiach tarries.  I too long for His coming, but all my worrying about how dark things are getting won’t hasten it one micro-second.

The mistake is to obsess about such signs and prophetic pronouncements and apparent sort-of-look-like-fulfillments to the point of forgetting what the true and perpetual calling of Jesus’ earthly Body always has been and remains today.  It is to love God, love our neighbour, look after the helpless, defenceless, least esteemed and able to care for themselves, the oppressed, etc., and tell people the good news that the Lord-God Creator has given us a way back to Him through Yeshua.  It is not rocket science depending on abstruse calculations of what constitutes the fulfillment of all the signs given in Matthew 24, Mark 13, Luke 21, the apocalyptic passages in the Epistles, and, especially, the Book of Revelation.  It is certainly not that peculiar North American obsession about being raptured out of this vale of tears in a sort of Great Escape before the Devil gets control for a few years.

A sure measure of our life in Jesus is to what extent the peace which is His great gift to His people, even in the midst of trouble and turmoil, continues to bring forth His light in our own lives and in the Church.  Another is the presence of the Spirit’s fruit: “For the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Against such things there is no law,” says the Apostle Paul in Galatians 5.

That fruit should come forth in both words and actions, including, as hard as it may be, graciousness towards those who mock us and belittle us.  Especially moreso when strong differences emerge among sisters and brothers of God’s family.  As James tells us regarding our propensity to pass judgment on the purity of one another’s faith, “Who are you to judge another person’s (God’s) servant?”  And as Paul admonishes us, it is often when we think we are strong enough to lay the truth (as we see it) on others like a scolding parent that we are most likely to fall.  “Pride goes before a fall.”

Obsessing about and continually lamenting the toxic political and social realm of today is a form of deadly, creeping deception.  The enemy of our souls is quite pleased to see us mired in it.  For when we sink into that pit, it is quicksand with its fascination upon our minds and what seems like the estimable desire to “be aware of the enemy’s schemes lest we be deceived”.  We become so weighed down and fatigued and drained that we lose sight of and motivation to be engaged in the straightforward life of Christ’s Kingdom being made manifest on earth.

It is clear from all of the New Testament that the “spirit of this age and this world” (aion and kosmos in Greek) are opposite and opposed to those of the Kingdom of Jesus.  He told us, “By their fruits shall you know them.”  What fruit do we want to both produce and consume?

Yes, He also told as to be “as wise as serpents”, but in the same breath He added “and as innocents as doves”.  At times, we need to “expose the evil deeds of darkness”, as in naming them for what they are, but the best exposition is by being the light.  I have become more aware, or been reminded, that a lot of the darkness is plain enough to everybody, even non-Christians. 

So I must be about the Father’s business, which is essentially not very complicated as we said above: caring for the downtrodden, the poor, the wretched, the homeless and forsaken, the despairing, the forgotten, the sick, the abandoned and friendless, etc.  And that begins in God’s family, but certainly does not end there.

The enemy of our souls and of humanity itself is very happy to see Christians mesmerized by the kaleidoscope of the sorcerer’s brew our culture has become, or fixed upon how sadly backslidden and fallen into error and somnolence so much of the worldwide Church (no particular denomination intended) has become.  Truth be told, most of us (mea culpa) in the West have been affected by those two afflictions to some extent. 

We all need to reread the seven letters to the Seven Churches of Revelation and take Jesus’ admonishments to them to heart.  As to unravelling the seals within seals and wheels within wheels, well, if the best minds in Christendom haven’t been able to do it in two thousand years, (“and they too have the Holy Spirit” as Paul might have said) I doubt that we will either.  But I suspect that a lot of it is already past and whatever’s left to come will take us all by surprise in the when, where, what, who, and how. We already know the “why”.

Above all, trust Yeshua and Adonai and love your neighbour and you can’t go far wrong.

Shalom!

Summer 2020

During the remainder of this summer, I will be posting in this blog on an irregular basis as, like my dear and faithful readers, I take some time to enjoy the creation and be with family.  I thank all of those who have been regular readers, and wish you all a time of rest and renewal over the next 6-8 weeks.  I look forward to keeping things alive from time to time with occasional reflections which readers may find of interest.

Comments and communication are always welcome.

Below I offer something a little different from the usual subjects this blog has focused on over the last two years or so.

Hair

There’s no accounting for taste.  One of the odd things I can’t account for in that department is how so many guys of my generation sport long, gray hair, usually tied back in a pony-tail. 

Once upon a time I had very long hair that obligingly went seriously Afro the longer it got.  Now that was cool!  Some girls liked it too!  In the late sixties and early seventies hair was ‘a thing’.  It was a sign of coolness, with-it-ness, grooviness.  It was a pledge that we could “stand up against the Establishment”.  Lots of bosses didn’t like it.  Lots of teachers didn’t like it (until some of them began getting cool too).  The Rock-Opera Hair was our anthem.

Finally, a few progressive college and university profs started growing their hair long and not trimming their beards in the proper Van Dyke, professorial way.  Then the Queen received the icons of hair, the Beatles, and knighted them!  So it had to be OK.

For my part I lived in two semi-communes, became a serious (but never famous) rock musician for a while, wrote poetry and anti-the-Man rants, and thought I was extra-cool for being ‘more real’—at least more than most people I knew, or so I thought.

But other than the hair (not too long, eh?) blue-jeans, tie-dyed T-shirts, maybe smoking a joint to try it out, and vaunting sexual liberation—usually claiming a lot more than you did—underneath the pseudo-hippy front most of us were pretty conventional.  When it came down to it, we didn’t or even want to live in a commune, go vegan, march in peace and protest rallies (although maybe that was another dabble-point), go to Woodstock (I almost did) or Monterey, move to Height-Ashbury, or give up working for a living.

For most of us, the hair and some typically ‘unconventional’ clothing choices were the real extent of our rebellion against ‘the Man’.

Almost all of us faded out of ‘the scene’ by the mid-seventies.  There’s only so long you can live on peanuts and beer, claim you’re cool while being pretty much normal, seek ‘free love’ with a dwindling field of willing partners, and pretend you don’t have to work because it’s so ‘bourgeois’.  Eventually one person becomes extra-special and you realize you need a real relationship not based on libido alone.  You get a ‘real job’, settle down, start a family, and-presto!-before you know it, you become ‘the Establishment’.  Except you still like your rock, folk, or other music, maybe you still have a joint now and then, and once in a while do a few quirky things that remind you of ‘the old days’.

Then, sort of suddenly, you arrive at (horrible cliché and atrocious euphemism) ‘the Golden Years’!  Congratulations!  You can retire and enjoy the wonderful freedom to …?

Hmm.  It all went by so fast, didn’t it!  Am I really that old?  Did I really vault from those heady years of showing how cool and free I was to this?  Wow! 

We sixty-and-seventy-somethings once thought we would really change the world—even, maybe, inaugurate a new era of peace and universal good will.  (John Lennon: “All we are saying is give peace a chance!”  The Beatles: “All you need is love!”  Cat Stevens: “Everyone hop on the peace train!”)  Can I still show that the old dream is not all gone, that I was once one of those ‘screw-the-Establishment’ chanters, and was once a ‘for-real’ free spirit peacenik? 

Hence the hair.  It’s one thing I can still control, eh?  Let it grow and screw what people think—like when I was the young rebel.  So what if it doesn’t look like it used to!  I can still do it!  And so, here we are, with long, grey, stringy, straggly mops pulled back in the signature pony-tail.  Oh, and the old beard back too, if I can still grow a real one.  I don’t have to trim it to look right for the boss anymore!  And no more need to impress the chicks (most of whom never really liked the long mops and straggly moustaches and beards even back then, even if they didn’t want to tell you). 

Yes, I know that there is a newish beard-thing with some of the Millennials and Gen-Z guys.  But, hello!  We’re not them!  It’s their thing.

Remember how you had to trim it all back when you decided she was the one and you had to get to know her family?  Ha!  If you’re still fortunate enough to be with the same great girl after all this time (yeah for me!), I would guess you are not one of the guys with the new-old straggly look.  If you are and are still with that great babe, I guess there’s no accounting for taste.  (Or maybe it’s just resignation or tolerating the old fart’s boyish delusions!)  But, if your great romance is a closed chapter, I guess you can revert and get away with it.  Probably not too much happening with the ladies, eh?

Of course, you’re perfectly entitled to wear your hair however you like.  And some can pull it off and still look good, even as a ‘Senior’.  I even know one or two guys like that, and good on them!  But if you’re not one of that elite group because your hair is gone thin and stringy and your beard is a mass of grey fuzz that gets into your food and leaves strands on your clothes, well, maybe it’s time to move on.

Just sayin’.

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When Evil Comes, 13 – Rebirth, 4 – The New Human

Agapeo – to love as God loves

“A new commandment I give to you [a plural “you” in Greek], that you [plural] love [agapate] one another even as I have loved you, that you also love [agapate] one another.

(John 13:34)

We have had many millennia to illustrate what the “old” human does.  Human creativity can be stunningly beautiful and incredibly ingenious.  Humans are astounding creatures – inventive, perceptive, and immensely creative.  It is very hard to account for all this from an evolutionary perspective.  Clearly, humans hold a special position within the Cosmos which is hardly relevant to the generally accepted laws governing the rise and survival of species. 

Certainly, survival of the fittest seems to apply to the rise of humans to the apex of the natural world.  In that wider sense, so does natural selection.  But on that crude scale, what survival value does the ethereal, aesthetic creation of a Michelangelo or an Aristotle or a Siddhartha Gautama have?  These sublime expressions of the best of the human spirit set us as a species apart from Gorillas, Orangutans, Dolphins, and Crows (probably the most intelligent species of bird-kind).  But what is their intrinsic “survival value” or natural selective power? 

They point to another dimension above and beyond the merely “natural and material”.  They are no mere expression of vitality for survival and domination.  They are sign-posts to a realm of infinite potential and a yearning for the sublime.  They are the echoes of longing for some other, greater, culminating fulfillment transcending the merely physical like a wistful ghost of a lost memory – of “Paradise Lost” as John Milton put it.

Two millennia ago a unique individual human who epitomized all of this lived in Palestine.  He had a common enough name – Yeshua.  He came from a tiny place called Natzeret in Galilee.  He was not born a prince or a noble into a wealthy, prestigious clan.  He did not become a learned sage of the intelligentsia and establish an Academy or University to inculcate and spread his ideas like a great Greek intellectual.  He did not compose treatises and set down esoteric propositions about the ideal society or life-style.  He did not author any great works of literature or execute any artistic masterpiece.  He did not engender a great political movement or gather a crushing military force to impose his vision for a new world under his own sovereignty.  [This last notion was what many of his Jewish contemporaries were awaiting from a great new leader.]

Instead, he was born among the humblest of the humble in the most obscure circumstances imaginable.  Yet he would become the most controversial and truly radical person to have ever lived. 

Even his birth bordered on the scandalous with his mother pregnant before marriage.  He grew up in a village of no consequence either historically (till then) or in the register of first-Century localities.  His country was occupied by the most fearsome military machine of all time, with no earthly prospect of breaking free.  He became a carpenter like his adoptive father.  His education was what any Jewish lad then had – the rudiments of literacy in Hebrew in order to read the scrolls in synagogue.  By all reckoning, he should have been an historical nobody, like 99.9% of everyone who has ever lived.

Instead, he became the most remarkable human in history.  Yet this was not by conquering great dominions and building huge monuments to his own fame, as so many have done hoping to achieve a sort of pseudo-immortality.  Nor was it by precipitating a revolution to overthrow the oppressors and institute a regime which, like so many others, would in time become oppressive in its own right.  Since then, others have used his name to do just that sort of thing, although it is completely contrary to his own principles.  (“Those who live by the sword die by the sword,” he told his followers at the moment of supreme crisis in his own life.) 

Neither did he go about winning a name in philosophy and erudition to inspire others to study and ponder on his legacy of ideas and concepts – although certainly the by-products of his work include an enormous amount of that kind of material.  Nor did he give us a body of stunning architectural and artistic marvels to be admired and emulated for ages to come – although others have given us that as they have striven to honor him. 

Finally, and perhaps most baffling of all in the light of what received wisdom has so often attributed to him, he did not set up a religious system and establishment to replace previous ones in manipulating and cajoling people to bow and scrape in fear of the wrath of God, and, in his name, the humans who run the system.  This last point is an immense subject on its own, one to which we cannot do any justice here.

We could carry on this litany for a very long time.

Instead of all this, Yeshua, the First-Century Jewish carpenter from Nazareth in Galilee, went completely “countercultural”.  He challenged the most cherished aspects of the tradition and interpretation of “the Elders” and “Fathers” of his nation and the religious system.  He made an end-run around the political powers and principalities, Jewish and Roman, by refusing to engage them on the grounds of nationalism, patriotism, manifest destiny and imperial ideology.  His very message nevertheless challenged them at their very roots.

He spoke to “ordinary folks” about their ordinary lives and dilemmas and afflictions.  He went straight to the heart of the human condition in all its pain and brokenness, its simple joys and sorrows.  He directly addressed the alienation of every individual who is born from their Creator, from one another, from themselves, and from the creation.  He showed them, by example before ever telling them, that the only exit from all of this complex of interwoven brokenness and fragmentation of reality, both physical and spiritual, personal and collective, whicht is found everywhere and in everything, was by “rebirth” into the Kingdom of God. 

He embodied and enacted what he said – reconciliation with the Creator by being willing to put to death all the old “solutions”, which are all really manifestations of the delusion of the godhead of self.  He showed and taught that keeping rules, subjecting oneself to personal discipline, and performing rites cannot bridge the great gap between us and the Creator.  (However, he did say such things were never of value.  He himself demonstrated them in proper order and place.) 

Neither can chasing and even attaining all the perks of wealth, power, fame, and prestige “justify us”.  The person who chases all these things remains just as broken in soul, mind, and spirit at the end as they were at the beginning of their quest.  As he said repeatedly to those who came to hear him, “Let those who have eyes to see, see; let those who have ears to hear, hear.”

But he had no illusions that the majority would give up their “lust of the flesh, lust of the eyes, and pride of life”, as one of his best friends later expressed it.  The allure of the mirage is very great.

Only rebirth from above can break the cycle of bondage and open the heart to the spirit of Adonai, the Creator.  Only the Creator’s Spirit, the Spirit of agape, entering the broken human spirit can break it.  And how that happens is a mystery which, ultimately, we cannot penetrate.  He said, “Many are called but few are chosen,” but he also promised, “Seek and you will find; ask and you will receive, knock and it shall be opened to you.”  For Adonai, the Father, will “in no way cast out those that come to him” with “a broken spirit and a humble heart.”

As the supreme statement of rebirth, Yeshua died on a Roman cross, betrayed to the oppressors by his own people. But he did not stay dead. He was resurrected in his body, rendered incorruptible and immortal, by Adonai as the Creator’s final word of reconciliation and rebirth to a desperate world entrapped in its own hubris. He lives now to offer and give rebirth to everyone who comes to Adonai through him.

Rebirth is open to anyone.  It is not exclusive, but it is not won by personal application as in some sort of self-flagellation, or by diligent study and cogitation of texts.  It is there for the asking.  “Any who come to me I will certainly not reject,” he says.

Rebirth is much more than an once-in-a-lifetime transaction.  It is far more than a “slam-dunk” and move on sort of thing, as it has sometimes been very poorly portrayed in popular presentation and theological misconstruction.  It is not a formula to be recited and dated like some sort of spiritual contract with God.  It is God’s doing in response to a human cry of the heart and soul to have the “old human” die and the “new human” be brought forth.

Finally, it is the transition from spiritual death and slavery to spiritual life and freedom – freedom to become all that we were originally intended to be by the Creator.  It is something that is to be grown into.  Just as we grow up in the flesh, we grow up as a child of God.  It’s a “rest of our lives” journey here on earth as those who have received it learn to live it now.  It is the final resurrection in the New Heaven and New Earth which Adonai has promised and his Son Yeshua will bring into being in its fullness “when the times are fulfilled.”

“… the creation itself will be set free from its slavery to corruption into the freedom of the glory of the children of God.  For we know that the whole creation groans in the pains of childbirth together until now…. we ourselves groan within ourselves, waiting for our adoption as sons [and daughters], the redemption of our body.”  (Paul’s Letter to the Romans 8:21-23)

(THIS CONCLUDES THE SERIES ON “WHEN EVIL COMES” AND THE SUBSERIES “REBIRTH”)

When Evil Comes, 12 – Rebirth, 3

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“If the foundations are destroyed, what can the righteous do?

Adonai is in His holy temple.

Adonai, His throne is in heaven.

His eyes see and test humankind.

Adonai tests the righteous…”

Psalms 11:3-5a (The Complete Jewish Bible)

Rebirth from above, the way Yeshua/Jesus defined the way to enter the Kingdom of the Creator, Adonai – is completely contrary to how humankind conceives its salvation and redemption.  It cuts completely against the grain of our gut-sense that we have to do it.  We innately believe that somehow we must find within ourselves the means, the will, the motivation to fight, climb, and work ourselves out of the pit of our weakness and brokenness. 

All across the millennia of recorded history, religions and philosophies, whether Oriental or Western, have taught and inculcated, consciously or by osmosis, as well as by reflexive, unconsidered action, that our personal and collective efforts must appease and win the favor of whatever gods there may be.  Or, if, after all, there are no gods to appease and cajole to be favorable, or perhaps such “gods” as there may be are unworthy of esteem, we must find the right techniques – mental, spiritual, emotional, psychological, ideological, personal and collective – to move ourselves from the pit of misery to the apex of individual and community happiness, peace, and well-being.

Even in the extremely secular modern-post-modern world of today, this quest for salvation and redemption goes on through the application of progressive, ideological, science-based, or science-justified, social engineering.  Religion has been relegated to the fringe for weak people who need a crutch, or repurposed as an individual, private pursuit of “spirituality”. 

Even the vocabulary of rebirth has been repurposed as “revival” and “revivalism”, or renewal and reform.  But in his conversation with Nakdimon (Nicodemus) in Yochanan’s (John’s) account of Yeshua/Jesus, that is the farthest thing from what Yeshua was saying.  We saw in our previous post that this declaration of the necessity of “rebirth from above” was about something called agape, a Greek word we translate in English as love – and in its equivalent in any other western language (e.g. amour, amor, amore, liebe, etc).  But the term “love” is so vague that it cannot grasp what this vastly different sort of “love” meant by agape encompasses.  In English (or French), it means everything from fuzzy sentimentality to sexual passion, or even a special preference for some food or fashion, etc.

Another part of the immense truth of agape is its direct connection to the nature of “Adonai”, the Creator-God.  The Creator is its source, and the power to really agape others, and even oneself, cannot be found within the brokenness of the human heart, soul, mind, and spirit.  For us, love is conditional and dependent and ebbs and flows according to conditions and reciprocity.  From time to time we may find some exceptions in its durability and commitment.  From a Biblical perspective this still flows from our “God-connection” in that humans are made in the Creator’s image and therefore retain a capacity to reflect the Creator’s characteristics, however feebly and partially.

The Kingdom of God is all about agape and entering it can only be by that road.  Otherwise, we are once more trying to prove we can do it ourselves, trying to prove we don’t really need the supernatural power of the Creator to really love the agape way, the way the Creator loves each of us and everyone, and indeed the whole Creation that Adonai made in the beginning.  Even those claiming to be Adonai’s children are not automatically agents of agape.  It still hinges on being born again from above, by the coming of Adonai’s own Spirit into the very soul and spirit of the one calling on Adonai to partake of this rebirth from above. 

Huge numbers of books and treatises have been created and expounded on how this happens and what its effects are when it does.  This writer and blog will certainly not attempt to sum up the past nearly two thousand years of those discussions and debates among Yeshua’s followers and those who have critiqued them, whether sympathetically or with hostility.  In fact, at least to some degree, the whole history of the Christian faith and its component divisions into three major “Branches” (Roman Catholic, Orthodox, and Protestant) and a myriad of subdivisions (denominations and sects), is due to differences in how all of this works in theory and in practice.

I will limit this discussion to saying that the evident fracturing of “the Church” into hundreds and even thousands of subsets was hardly what Yeshua had in mind when he told his first followers “I will build my ekklesia (badly translated as “Church” in English) and the gates of Hades (“hell”) will not prevail against/overcome/ it.”  Whatever infernal powers there might be would gladly lay claim to having overcome Yeshua’s disciples, at least to some extent, by shattering them into many fragments fighting, wrangling with, and even killing, one another.  Such agents are hardly ushering in the coming of the Kingdom of God.

Even the Church needs to be born again from above, just as every individual “naming the name of Yeshua/Jesus as Lord” does.  A rebirth of this sort in agape means death – death of the old way, of the illusion of self-salvation, of self-sufficiency and autonomy.  It does not matter what form of this “realization of true self and potential” the individual is choosing, it is begin from the wrong starting-point, the same old one seen since the first legend, myth, history of humankind began.  It begins the primeval lie that we can be god ourselves, that we are wise enough to discern and really understand for ourselves the “mystery of iniquity” as the Apostle Paul-Saul once phrased it.

Whether there was/is an actual malevolent supernatural being or set of beings that seduced toe first humans into believing they did not need the Creator and could manage their own affairs, as well as those of the planet, without the Creator-Adonai is not finally the question.  If “the satan” was present at the beginning as an actual spiritual entity of malice, it did not compel those first humans to choose themselves and their own “godhood” over against the limitless agape-goodness of Adonai.  Until that point of decision when “Adam and Eve”, the progenitors of humankind, had moved and flowed in union with Adonai in agape.  After, they had lost it and could not, by any power or method at their own disposal, return to it.

Likewise, with Yeshua’s sojourn among humankind, there came the offer and open opportunity to turn back to Adonai and His agape, as to a Father who had come to his lost children to offer full reconciliation.  When the offer is accepted, the gift of agape is extended and poured into the broken wounds and empty heart.  Then there comes a new mind and a new heart, empowered by agape.  From that, everything else flows and becomes possible.  That is rebirth from above and the coming of the Kingdom of God.  Yeshua-Jesus is its embodiment and the Father’s extended hand and actual human presence.

TO BE CONTINUED

When Evil Comes, 11 – Rebirth, 2

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“…evil is not an essential part of creation, but is the result of a distortion within a basically good created order.  As a result of this distortion, humans have lost the glory of the creator, that is, the wise stewardship of the creation…. any attempt to state a monotheistic doctrine of whatever sort carries certain implications about the analysis of evil in the world.”

N.T, Wright, The New Testament and the People of God.  (Fortress Press. Minneapolis: 1992), pp. 258-9.

In the statements above, “Tom” Wright, an Anglican Bishop and eminent scholar of the New Testament, sums up the foundational perspective of both Judaism and Christianity concerning the presence of evil in the creation.  The work in which he wrote these statements is the first volume of his monumental study of the foundations of Christianity, Christian Origins and the Question of God.

Of all the great religious books, the New Testament has provoked more controversy, venom, and sublime exaltation than any other.  Despite the numerous hammer blows it has taken over the last 100 years from its detractors and denigrators, both from within its main historical base in the West, and from its outside opponents, Christianity still remains the largest faith in the world,. 

The major source of its cultural and ideological fall from grace has been its own adherents’ cataclysmic failures and lapses through engaging in actions and proclamations of truth contradictory to their faith’s declared ideals and the character of Yeshua/Jesus, its founder.  Those abysmal events and distortions have given all the ground needed by its enemies to lambaste it and claim its irrelevance as a spent force which should now be relegated to the trash heap of history.  Forgotten in the recriminations are all the positive contributions that the fundamental message of Jesus and his best followers have bestowed on both the ungrateful West and the larger world.

Those immense positive gifts begin with the idea of rebirth, or new birth – being “born again from above” so that a vision of the Kingdom of God takes hold in the heart, soul, mind, and spirit, supplanting the destructive obsession with “me, myself, and I”.  The beginning of understanding the necessity of this new birth from above is monotheism, which makes a declaration that there is a Creator who designed and made the universe from nothing other than His/Her will and “word”.  (“Word” here is not a passive idea, but a personal active power.) The Creator designed and made all that is according to His/Her own nature.  That nature is one of goodness, love, and compassion – along with other attributes such as perfect wisdom, perfect justice, and perfect mercy.  All of these characteristics, or personality traits (attributes in theological and philosophical language), are perfectly balanced.  The Person and Nature of the Creator is far beyond a creature’s ability to understand, and what the Creator makes must of necessity reflect Who the Creator is.  It cannot be other. It is supreme arrogance and hubris of the creature to presume to judge the Creator for not behaving as the creature conceives “godhead” – an arrogance really based on making ourselves god, and therefore God’s judges.

The bedrock of the Western view of humanity for the better part of two millennia was that humans are “made in the image of God” but that, by rejecting the Creator and seeking to replace Him/Her with the god of self we have created – a distorted, contorted, corrupted image of what we ourselves are intended to be.  Out of this broken image flows all the twisted, broken, destructive results one would expect – all the abuses and pain and suffering we humans inflict upon one another.  At this point we no longer know, or even really wish to know, who we are.  Even within the wider “Church”, effective denial of this truth has intruded. 

Instead, we find the general proposition, apparently based on psychological “science”, that there is nothing basically awry in the human heart, soul, or mind.  Evolution’s perspective tells us that we are simply what we have been made to be by ineluctable evolutionary development.  We are called on to “progress” in our individual and collective development, and part of that is to affirm that pretty much anything that makes us feel better about ourselves, even in a delusional sense, is to be encouraged.  We can verbally, and by a sort of Nietzschean decision based on willpower, declare the changes we want to embed – for example changes in the meaning of identity as humans, changes to biological gender realities, changes to morality and ethics that prove personally inconvenient.  We appropriate and promote social constructs of which some are manifestly much more destructive and productive of terror and horror for multitudes than others – all in the name of “progress” towards the “higher good” of the new, utopian society where personal liberty and choice is all, regardless of how it will really play out in our families and communities.  Everything is a heroic struggle because nothing is a duty or the plain old “right thing to do”.

Yeshua speaking to Nakdimon about “spiritual rebirth from above” was talking about true radical change, because more of the same – using the power of the state, of religion, of fear and manipulation and control to compel outer conformity, whether by actual law or social pressure, cannot produce true readiness and willingness, let alone ability, to enter the Kingdom of the Creator.

The New Testament uses a word for the heart of this birth from above, a word which is repeated over and over in the writings of Yochanan and Saul-Paul, in imitation of what Jesus/Yeshua taught and lived out with his disciples.  That word is agape.  It is  translated as “love”, but has a different denotation and connotation from other Greek words also translated as “love”- philia – the love between friends and siblings, for example.  Eros applies to sexual love and passion, and storge applies to parental and protective love.  Some modern psychologists have added two more, but the ancient Greeks distinguished among these four. 

The three besides agape are “normal”, human forms of love that we all know and experience to some degree.  But these three are incomplete in themselves and imply a dimension of personal benefit and good.  In the case of eros the mutuality is quite evident – the reward of sexual fulfillment and intense pleasure and a mutually supportive intimate relationship makes it very desirable.  In the case of philia, the same can be said minus the sexual passion.  In the case of storge, there is perhaps more of an element of self-sacrifice, at least in the short term.  Dependents grow up and, hopefully, can be positive supports and affirmers of their parents, guardians, and mentors as they age.

But agape is used as the “love from above” – a love that is given freely regardless of the merit and reciprocation of its recipient.  It is characteristic of the Creator’s love for His/Her creatures and creation, and most especially of those who bear His/Her image.  It is also the love that His/Her image-bearers were made and called to lavish upon one another and on the creation which they were originally made to steward, to care for, to bring into its best and fullest manifestation of what the Creator intended it to be and become.

But, in our self-directed usurpation and rejection of what the Creator designed and made us and that creation to be, we brought in all the elements of destruction, death, and futility that we find now all around us in ourselves and in the Cosmos.  The Cosmos too knows the futility and expresses it by letting us undergo the aberrations of its brokenness – natural distortions and disorders we call “acts of God” or the terror of nature’s sheer power-out-of-control.

There is no cure or healing possible of any of this without a reordering, a rebirth from above by turning back to the Creator and receiving once again the infilling of His/Her agape so that we may once more know who we are and what we and all that was made truly were made to be and become.  The coming of the Kingdom of the Creator is the return of agape to each of us, individually first, then as a community, and finally in making it real in the human and natural Cosmos within we “live and move and have our being”.

TO BE CONTINUED

When Evil Comes, 10 – Rebirth, 1

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There was a man among the P’rushim, named Nakdimon, who was a ruler of the Judeans.  This man came to Yeshua by night and said to him, “Rabbi, we know it is from God that you have come as a teacher; for no one can do these miracles you perform unless God is with him.”

“Yes, indeed,” Yeshua answered him, “I tell you that unless a person is born again from above, he cannot see the Kingdom of God.”

Nakdimon said to him, “How can a grown man be ‘born’?  Can he go back into his mother’s womb a second time?” 

Yeshua answered, “Yes, indeed, I tell you that unless a person is born from water and the Spirit, he cannot enter the Kingdom of God.  What is born from flesh is flesh, and what is born from the Spirit is spirit.”

Yochanan (John) 3: 1-6.  Complete Jewish Bible, translated by David H. Stern, 1998

(Photo credit: Wikimedia Commons)

The citation above comes from one of the best known passages in the Christian New Testament.  Many besides confessing Christians have pondered it and debated its meaning over the last two thousand years. 

The standard translations used by most Christians use different names than those above for the characters (in English, Jesus for Yeshua and Nicodemus for Nakdimon, while the P’rushim are the Pharisees and the Judeans are “the Jews”).  The Hebrew names help us to see this within its original context as a secret encounter between two First-Century Jewish leaders (whose real-life names were the ones given above) who spoke in Aramaic.  Our version of this encounter is derived from the Greek New Testament Gospel of John (Yochanan).  Perhaps Yochanan was privileged to have witnessed the meeting himself, which would make his story an eyewitness account.  Yochanan (John to us) was one of the “inner three” of Jesus’ disciples – Peter, James, and John and may well have been permitted to “sit in”.  He might even have been Nakdimon’s contact with Yeshua, as we learn later that “he was known to the High Priest” somehow.  David Stern’s translation beings us closer to the historical characters and setting in which this conversation took place. 

Stern’s translation of the Greek word “Ioudaiōn” as “the Judeans” rather than the oft-used general term “the Jews” is helpful in recalling the socio-political situation that existed within the Jewish world of the First Century of the Common Era.  There was no state or Kingdom of Israel or Judea.  It had ceased to exist (once again) as an independent, unified political entity in 63 BCE just after the Roman General Pompey subjugated the Seleucid Empire.

As an afterthought, Pompey headed to Jerusalem to resolve the squabbling over position among the Jewish authorities who had sought Rome’s protection against the Syrian-Greek Seleucid Kings.  Pompey made the Jewish Hasmonean state a Roman protectorate and declared it to lie officially within the Roman sphere.  Rome would appoint and acknowledge the accepted leaders.  He then walked into the Holy of Holies of the Temple, saw no idols, and concluded that the Jews were a very peculiar people bordering on atheism.  Having satisfied his curiosity, and not been struck dead by God as the Jewish leaders thought he would be, Pompey decided to leave their religious business alone as long as they accepted Roman supremacy and did what they were told when Rome told them what that was.

We will not rehash all the ensuing anguished perturbations of Roman-Jewish relations over the next 170 years.  Roman rule varied from using on-site proxies, such as the half-Jewish Herodean dynasty, to direct rule of some sections of “Palestine”, as Rome dubbed this minor-province of their vast Empire.  Palestine came under the overall direction of the Proconsul Governor of Syria, one of the most important provinces of the Empire.  The Governor of Syria had direct command of three and sometimes four Roman legions, as well as an equal number of auxiliary troops stationed throughout the region.  This army of 30 000 – 40 000 Roman troops was a very formidable force to reckon with for any ruler contemplating rebellion.

In the time of Yeshua (Jesus), Judea was under a Roman junior governor (a Procurator) who was subordinate to the Governor of Syria.  Galilee, where Yeshua came from, was under one of the Herodeans, who also reported to the Governor of Syria.  That is why there is a distinction of “the Judeans” in Yochanan’s story.  Nakdimon was a member of Judea’s Jewish ruling council, the Sanhedrin, which had no direct authority in Galilee.

A great deal more could be said to explain the underlying subtleties of this conversation, but it might prove tedious to readers to chase down all those rabbits.  However, a certain amount of explanation is necessary to divest the narrative of some of the more bizarre ideas that have been grafted onto it.  Then there is also the whole issue of anachronistic theological and philosophical attributions flowing from later Christian (and other) theological and allegorical interpolations.

Before we get into the meat of what Yeshua was telling Nakdimon, we should at least attempt to undo some of these layers to, hopefully, free up our ability to see and hear what this meant and still means.  Many great Bible interpreters have labored over this story.  Whatever can be said here is said in acknowledgment of their work.  However, over the last few centuries, our modern culture’s peculiar obsessions have been so woven into and over this account that we have grown almost deaf to what the original people were saying to each other.  Perhaps we cannot really recover all of that now, but we can at least try approach it.

Let us remember that even the “original” Greek of the New Testament is a translation of an oral tradition that was originally in Aramaic, the language spoken among Jews of Palestine in the First Century.  That is what Stern is trying to convey in his version of it.

For me, understanding “unless a person is born again from above, he cannot see the Kingdom of God” is still very much a work in progress.  Although I am a committed Christian, I strive to remain open to other points of view as well as those of fellow Christians.  I prefer to not engage in polemic or strident “preaching”.  I hope to invite reflection, rethinking, and response, my own very much included, through this blogging vehicle. 

First, a few comments about what Yeshua was not saying.  He was not proposing reincarnation or the transmigration of the soul.  Some gurus and teachers of major faiths (even some claiming Christian identity) such as some sects of Hinduism and Buddhism have said that Jesus was really an avatar of Vishnu, like Krishna, or a bodhisattva, like another Buddha, who reincarnated among the Jews in order to lead them to moksha (liberation from the wheel of samsara [futile existence]) and nirvana (blissful union with the World-Soul).  There have even been far-fetched stories of his having journeyed to India to learn from the great gurus and bodhisattvas during the “hidden years” between ages twelve and thirty.  After all, how do we know he didn’t do this?

Why didn’t the Gospel-writers tell us about this?  Was it a conspiracy of silence in order not to freak out the Jewish believers?  Was it another case of the later Church leaders suppressing this “truth” like they supposedly suppressed the other “lost Gospels” (like Thomas’ and Mary Magdelene’s and Barnabas’)?

Because this kind of story keeps raising its head, we owe it a brief consideration to evaluate its worth.

First, Jews did not believe in reincarnation.  In the First Century they were divided on whether there was any sort of after-life.  Jewish teaching was that a human was a body-soul being who lived and died once.  No reputable teacher would propose reincarnation, a doctrine of pagan idolaters.  Their sacred writings, which we now know as the Jewish Bible (“Old Testament” to Christians, the Tanakh to Jews), nowhere hinted anything else.

As to Jesus somehow making some sort of “pilgrimage of spiritual discovery” to India or Egypt, or both, as has also been suggested, this amounts to pure invention. Matthew’s account tells us that his parents took him to Egypt as an infant to escape Herod’s plan to kill him following the Magi’s visit.  He stayed there, in all probability in Alexandria among the large Jewish diaspora community there, perhaps up to age 4.  The family then returned to Galilee and settled in Natzeret, where Joseph and Mary (Yosef and Miryam) came from.

There is no evidence anywhere, other than the fertile imaginings of speculators with an agenda to show Jesus to be something beyond a “mere Jewish rabbi” with prophetic leanings, that he ever returned there or went off an a quest to distant India to meet gurus.  If we could categorize him as a guru, we can discredit the Messiah identity.

Culturally and practically, there was no possibility that an oldest son of a respectable Jewish family would simply “take off” on such a journey, leaving his aging father, his mother and numerous siblings, to fend for themselves.  This would be completely out of character within the culture and for the Jesus we see in the Gospels.  Any oldest son who did this would lose all standing and respect.  He would have no credibility to presume he could then become a teacher and leader they would listen to.

We see in his ministry that he adopted the recognized methods, teaching style, language, and model of a rabbi.  He did not use highly esoteric mystical language when he spoke to ordinary folks.  He taught in parables – everyday tales illustrating spiritual truths for uncomplicated people.  The unusual aspect was his itinerant ministry among the lowliest people (for which he was disdained by most of the respectable elite) and his numerous healings and occasional outright miracles.  These things so disconcerted the establishment that they accused him of sorcery and being demon-possessed.

Nakdimon was one of the elite.  He, however, did not disdain or outright reject Yeshua.  His opening remark, “Rabbi, we know it is from God that you have come as a teacher; for no one can do these miracles you perform unless God is with him,” shows that he had been pondering the contradiction in the elitist line of saying Yeshua was a sorcerer or a demonically controlled charlatan.  By this point, the popular Galilean rabbi had a reputation and a following and his teaching was known and reported regularly to the Jerusalem Sanhedrin.  It centered on the coming of the Kingdom of God.  (We glean this information largely from the accounts of Matthew, Mark, and Luke.)

Nakdimon declares, “We know it is from God that you have come as a teacher…”  In this he is not voicing an official endorsement of the elite.  Who, then, is this “we”?  He is bravely separating himself from the great majority of his peers.  He is coming open, looking past the humble origins of this Galilean yokel.  He is saying that any sensible person with eyes and ears can see that Yeshua is not demonic and is exhibiting a powerful connection with Adonai, Israel’s God.  

Yeshua accepts Nakdimon’s sincerity and does not deny that he, Yeshua, is sent by God.  Instead, he goes straight to the heart of the matter and tells him that “unless a person is born again from above, he cannot see the Kingdom of God.”

TO BE CONTINUED